Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless it has a salutary effect as a substitute for the olah offering. In Temple times this sacrifice was offered (even) for transgressing a positive command, in order to make the former offender once again acceptable and beloved of G‑d. Accordingly, theAriZal derived from theKabbalah the number of fasts to be undertaken for numerous transgressions, even those that are not subject to the punishment of excision or death by Divine decree.

והנה חכמי המוסר האחרונים נחלקו במי שחטא חטא אחד פעמים רבות

The latterMussar sages — those who lived after theAri — were divided in their opinions about one who repeated a sin many times.

The accepted decision in this dispute is to undertake three times the number of fasts prescribed for that particular sin, i.e., 252 fasts (three times eighty-four) for wasteful emission, and similarly for other sins oft repeated.

This is based on a teaching in theZohar, at the end ofParshatNoach:3 “As soon as mortal man sins once against the Holy One, blessed be He, he makes an impression [Above; should he sin a second time, the impact of his sin is even greater];

זמנא תליתאה, אתפשט ההוא כתמא מסטרא דא לסטרא דא כו׳

the third time he commits the sin, the stain penetrates from one side through the other;...“

For even in those early generations, in the times of theTannaim andAmoraim, only the robust who could mortify themselves fasted so frequently.

ודלא מצי לצעורי נפשיה ומתענה, נקרא חוטא בגמרא, פרק קמא דתענית

But whoever cannot fast yet does so, is called a “sinner” in Tractate Taanit, ch. 1.5

ואפילו מתענה על עבירות שבידו, כדפירש רש״י שם

This applies even to one who fasts for specifically known sins, asRashi explains there,

The very same author of the opinion that he who fasts frequently is considered “holy”, because (as Rashi explains) his sins are thereby expunged, goes on to state that he is considered a sinner if he cannot fast yet does so.

Nevertheless, though it has just been stated that in contemporary generations when excessive fasting causes illness and pain, the fasts of penance should be substituted by charity, every man of spirit who desires to be close to G‑d, to amend hisnefesh9 (his soul), to restore it to G‑d with the finest and most preferred repentance, should be stringent with himself.

(10Besides, he may also eat a little about three hours before sunrise, and this would still be considered a fast, if he so stipulated.)

ולתשלום רנ״ב צומות כנ״ל, יתענה עוד ד׳ פעמים פ״ד עד אחר חצות היום בלבד

For the completion of the above-mentioned 252 fasts — three times eighty-four, this being the accepted arbitration in the above difference of opinion, so that one undertakes three times the number of fasts prescribed for this specific sin, even if it was committed many times — he may fast another four times eighty-four only until past noon;

דמיחשב גם כן תענית בירושלמי, וב׳ חצאי יום נחשבים לו ליום אחד לענין זה

this, too, the Talmud Yerushalmi11 considers a fast. In this context, moreover, two half-days are reckoned as one full day.

וכן לשאר עונות כיוצא בהן

This approach applies to other, similar sins as well,

Until now the Alter Rebbe addressed himself to those sins which at least incur death by divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave — “similar sins” — such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Alter Rebbe is saying here, one should be stringent and undertake the required number of fasts at least once in his lifetime.

אשר כל לב יודע מרת נפשו וחפץ בהצדקה

for each heart knows its own anguish and desires its vindication.

And this vindication is enhanced by fasting.

* * *

אכן מספר הצומות העודפים על רנ״ב וכהאי גוונא

However, there still remain the fasts in excess of (for example) the 252, i.e., whatever number exceeds three times the prescribed number of fasts for any particular sin,

according to the number of fasts prescribed by the penances of the AriZal. (13Most of these are noted in Mishnat Chassidim, TractateTeshuvah.)

הכל אשר לכל יפדה בצדקה כנ״ל, אי לא מצי לצעורי נפשיה כנ"ל

All of these fasts, then, he may redeem as explained above, if he cannot mortify himself, as explained above.

ואף שיעלה לסך מסויים, אין לחוש משום: אל יבזבז יותר מחומש

Though this might amount to a very considerable sum, he need not fear violating the injunction that14 “one should not extravagantly distribute more than one fifth [of one’s property to charity],”

דלא מקרי בזבוז בכהאי גוונא, מאחר שעושה לפדות נפשו מתעניות וסיגופים

for this kind of giving cannot be termed “extravagant distribution,” since he does it to redeem himself from fasting and affliction.

ולא גרעא מרפואת הגוף ושאר צרכיו

This is no less necessary than healing his body or his other needs, in which one does not restrict one’s spending to a fifth of his means.

ולפי שמספר הצומות המוזכרים בתקוני תשובה הנ״ל רבו במאד מאד

Since the number of fasts enumerated in the above-mentioned penances of the AriZal is exceedingly great,

לכן נהגו עכשיו כל החרדים לדבר ה׳ להרבות מאד מאד בצדקה

all who revere the word of G‑d are now accustomed to being unstintingly generous with charity, which is given in place of fasting,

מחמת חלישות הדור, דלא מצו לצעורי נפשם כולי האי

for the prevalent lack of stamina prevents them from mortifying themselves to this extent.

וכמו שכתוב במקום אחר על פסוק: חסדי ה׳ כי לא תמנו

(15A comment is made elsewhere on this subject on the words,16 “The kindnesses of G‑d, for they are not concluded.”)

The last three Hebrew words, here translated “for they are not concluded,” may also be interpreted to mean “for we are not perfect.” Accordingly, in Epistle 10 ofIggeret HaKodesh, the Alter Rebbe explains the verse thus: Since “we are not perfect,” burdened as we are by sins that plead for rectification, we are in need of G‑d’s infinite kindness and charity. And in order to elicit kindness and pardon of an infinite order, man for his part must exceed the conventional, finite bounds of charity.

Note of the Rebbe: “In this and all similar contexts, the term specifically used is nefesh [as distinct from the other four terms for the various levels of the soul] — possibly in view of the statement in the Zohar III (24b) and Sefer HaGilgulim, et al., that ’it is specifically the level of nefesh that sins.‘”

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